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德，如变化功德化作众鸟说妙法故。如论颂曰“种种杂色鸟，各各出雅音，闻者念三宝，忘想入一心”故。二、大义功德，无恶道等之名体故。如论颂曰“大乘善根男，等无讥嫌名，女人及根缺，二乘种不生”故。案云：经说无有恶道讥嫌，论显无有人道讥嫌，互举之尔，义如所说。 第六文中有二功德，如论说言，庄严虚空功德成就者，偈言“无量宝交络，罗网虚空中，种种铃发响，宣吐妙法音”故。二者庄严性功德。如论说言，庄严性功德成就者，偈言“正道大慈悲，出生善根故”。今言自然间生念三宝心者，正是性心，以依出世善根种子，不待功用自然生故。正念三宝离邪归正，结道众行故名正道。念此三宝胜妙功德，回施一切名大慈悲。 上来合有十四功德，无不超过三界六道，是故总名清净世界。如论说言，庄严清净功德成就者，偈言“观彼世界相，胜过三界道”故。或有论说十八圆满。今此经中依果清净说此十五，若加后说正报四句，则有十九清净功德。然经与论有同有异，于中委悉准之可知。 “舍利弗！于汝意云何？”此下第二正报清净，于中示显四种功德：一者、主功德；二者、伴功德；三者、大众功德；四者、上首功德。 主功德中略出二种：一者、光明无量；二者、 现代汉语译本 德，例如变化功德，变化成各种鸟类宣说微妙佛法。如《往生论》的偈颂所说：‘种种杂色鸟，各各出雅音，闻者念三宝（佛、法、僧），忘想入一心’。 二、大义功德，没有恶道等等不好的名称和形体。如《往生论》的偈颂所说：‘大乘善根男，等无讥嫌名，女人及根缺（指六根不全的人），二乘（声闻、缘觉）种不生’。 按云：经文说没有恶道和令人讥嫌的事物，论典则显示没有人道中令人讥嫌的事物，两者互相举例而已，意义如上面所说。 第六段文字中有两种功德，如《往生论》所说，‘庄严虚空功德成就’，偈颂说：‘无量宝交络，罗网虚空中，种种铃发响，宣吐妙法音’。 二者是庄严性功德。如《往生论》所说，‘庄严性功德成就’，偈颂说：‘正道大慈悲，出生善根故’。现在说自然而然地产生忆念三宝的心，这正是自性之心，因为依靠出世的善根种子，不需刻意努力自然产生。正念三宝，远离邪道归于正道，结合菩提道上的种种修行，所以名为正道。忆念这三宝殊胜微妙的功德，回向施与一切众生，名为大慈悲。 上面总共有十四种功德，没有哪一种超过三界六道，因此总称为清净世界。如《往生论》所说，‘庄严清净功德成就’，偈颂说：‘观彼世界相，胜过三界道’。 或者有论典说有十八种圆满。现在这部经中依据果报清净来说这十五种，如果加上后面所说的正报四句，则有十九种清净功德。然而经文与论典有相同也有不同，其中详细情况可以参照理解。 ‘舍利弗（佛陀的十大弟子之一，以智慧著称）！于汝意云何？’ 下面第二部分是正报清净，其中显示四种功德：一者、主功德；二者、伴功德；三者、大众功德；四者、上首功德。 主功德中略微列出两种：一者、光明无量；二者、
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English version Virtue, such as the virtue of transformation, transforming into various birds to proclaim the wonderful Dharma. As the verse in the *Rebirth Treatise* says: 'Various colorful birds, each emits elegant sounds, those who hear them remember the Three Jewels (Buddha, Dharma, Sangha), forgetting thoughts and entering one-pointedness of mind.' Second, the virtue of great meaning, without the names or forms of evil realms, etc. As the verse in the *Rebirth Treatise* says: 'Men of great Mahayana (Great Vehicle) good roots, equally without names of criticism or dislike, women and those with incomplete faculties (referring to those with impaired senses), the seeds of the Two Vehicles (Shravaka and Pratyekabuddha) do not arise.' According to the commentary: The sutra says there are no evil realms or things to be criticized, while the treatise shows there are no things to be criticized in the human realm. They are merely giving examples of each other, and the meaning is as explained above. In the sixth section, there are two virtues. As the *Rebirth Treatise* says, 'The adornment of empty space virtue is accomplished,' the verse says: 'Countless jewels intertwined, forming nets in the empty space, various bells emit sounds, proclaiming the wonderful Dharma sound.' The second is the virtue of adornment of nature. As the *Rebirth Treatise* says, 'The adornment of nature virtue is accomplished,' the verse says: 'Right path, great compassion, giving rise to good roots.' Now, saying that the mind naturally gives rise to the thought of the Three Jewels, this is precisely the mind of inherent nature, because it relies on the seeds of transcendent good roots, arising naturally without deliberate effort. Right mindfulness of the Three Jewels, departing from wrong paths and returning to the right path, combining with various practices on the Bodhi path, is therefore called the Right Path. Remembering the supreme and wonderful virtues of these Three Jewels, dedicating and bestowing them upon all beings, is called Great Compassion. Above, there are a total of fourteen virtues, none of which exceeds the Three Realms and Six Paths, therefore it is collectively called the Pure Land. As the *Rebirth Treatise* says, 'The adornment of purity virtue is accomplished,' the verse says: 'Observing the appearance of that world, it surpasses the paths of the Three Realms.' Or some treatises say there are eighteen perfections. Now, this sutra relies on the purity of the resultant reward to speak of these fifteen. If we add the four sentences of the main reward mentioned later, then there are nineteen pure virtues. However, the sutra and the treatise have similarities and differences, and the details can be understood by referring to them. 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! What do you think?' The second part below is the purity of the main reward, in which four virtues are shown: first, the virtue of the master; second, the virtue of the companions; third, the virtue of the great assembly; fourth, the virtue of the chief leaders. In the virtue of the master, two are briefly listed: first, immeasurable light; second, --------------------------------------------------------------------------------
Chinese
寿命无量。准此经文释阿弥陀，此土译之应云无量。又言成佛已来于今十劫者，为遣疑情。有人疑言：寿虽无量，要有始终，未知今者为始为末？今解言：今既所过唯经十劫，当知今后无量劫住故。 第二伴功德者，声闻弟子皆阿罗汉故。论云，庄严眷属功德成就者，偈言“如来净华众，正觉华生故。”案云：此言净华众者，谓得七种净华之众。何等为七？一者、戒净；二者、心净；三者、见净；四、度疑净；五、道非道知见净；六、行知见净；七、行断知见净。于中广说出《瑜伽论》。有此七种浮华之众，从佛正觉华中化生也。 第三大众功德者，众生生者皆是阿鞞跋致故，乃至十念功德生彼国者，入正定聚永无退故。论言，何者庄严大众功德成就？偈言“人天不动众，清净智海生故。”案云：皆依如来智海含润，入正定聚无动转故。 第四上首功德者，其中多有一生补处，乃至阿僧祇说故。言何者庄严上首功德成就？偈言“如须弥山王，胜妙无过者”故。案云：一生菩萨十地中胜，如妙山王故。论中具显八种庄严，此经略示四种功德。上来二文合为第一，示显二种清净果已竟。 “众生闻者应当发愿”，自此已下，第二劝修二种净因。就中有四：一、劝发愿；二、明修因；三、示受果； 现代汉语译本 寿命无量。依据此经文解释阿弥陀（Amitabha），用此土的语言翻译应该叫做‘无量’。又说成佛以来到现在已经十劫，是为了消除人们的疑惑。有人怀疑说：‘寿命虽然无量，总有开始和终结，不知道现在是开始还是终结？’现在解释说：现在既然所经过的仅仅是十劫，应当知道今后还有无量劫的住世时间。 第二是伴随的功德，声闻弟子都是阿罗汉（Arhat）的缘故。《往生论》中说，‘庄严眷属功德成就’，偈语说：‘如来清净莲花众，从正觉莲花中化生。’按：这里说的清净莲花众，是指得到七种清净莲花的众生。哪七种呢？一是戒净，二是心净，三是见净，四是度疑净，五是道非道知见净，六是行知见净，七是行断知见净。其中详细的解释在《瑜伽师地论》中。有这七种清净莲花的众生，是从佛的正觉莲花中化生出来的。 第三是大众的功德，往生的众生都是阿鞞跋致（Avaivartika，不退转）的缘故，乃至以十念的功德往生到那个国度的人，进入正定聚（certainty of attaining enlightenment）就永远不会退转。《往生论》中说，‘什么叫做庄严大众功德成就？’偈语说：‘人天不动众，清净智海生故。’按：都是依靠如来的智慧之海滋润，进入正定聚，不会动摇退转的缘故。 第四是上首的功德，其中有很多一生补处菩萨（Bodhisattva destined to achieve Buddhahood in their next life），乃至多到无法用阿僧祇（asamkhya，无数）来计算。说什么叫做庄严上首功德成就？偈语说：‘如须弥山王，胜妙无过者。’按：一生补处菩萨在十地菩萨中最为殊胜，就像妙高山王一样。《往生论》中详细地阐述了八种庄严，这部经中简略地显示了四种功德。以上两段文字合在一起是第一部分，显示两种清净的果报已经完毕。 ‘众生听闻的人应当发愿’，从这里以下，是第二部分，劝勉修习两种清净的因。其中有四个方面：一是劝勉发愿；二是阐明修习的因；三是显示所获得的果报；
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English version Immeasurable Life. According to this sutra, Amitabha (Amitabha), translated in this land, should be called 'Immeasurable'. Furthermore, the statement that it has been ten kalpas since becoming a Buddha is to dispel doubts. Some people doubt, saying, 'Although life is immeasurable, it must have a beginning and an end. I don't know whether the present is the beginning or the end?' Now it is explained: Since only ten kalpas have passed, it should be known that there will be immeasurable kalpas of dwelling in the future. Secondly, the accompanying merits are because the Sravaka (Śrāvaka) disciples are all Arhats (Arhat). The Treatise on Rebirth states, 'The accomplishment of the merits of adorning the retinue,' the verse says, 'The pure lotus assembly of the Tathagata (Tathāgata), born from the lotus of perfect enlightenment.' Note: The pure lotus assembly mentioned here refers to the assembly that has obtained the seven kinds of pure lotuses. What are the seven? First, purity of precepts; second, purity of mind; third, purity of view; fourth, purity of overcoming doubt; fifth, purity of knowledge and vision of the path and non-path; sixth, purity of knowledge and vision of practice; seventh, purity of knowledge and vision of the cessation of practice. The detailed explanation is in the Yogacarabhumi-sastra (Yogācārabhūmi-śāstra). This assembly of seven kinds of pure lotuses is born from the lotus of the Buddha's perfect enlightenment. Thirdly, the merits of the great assembly are because the beings who are born there are all Avaivartika (Avaivartika, non-retrogression), and even those who are born in that land with the merit of ten recitations, once they enter the Samyakniyata (certainty of attaining enlightenment), they will never regress. The Treatise on Rebirth states, 'What is the accomplishment of the merits of adorning the great assembly?' The verse says, 'The immovable assembly of humans and devas, born from the pure ocean of wisdom.' Note: All rely on the nurturing of the Tathagata's ocean of wisdom, entering the Samyakniyata and not moving or regressing. Fourthly, the merits of the foremost are that there are many Ekajatipratibaddha Bodhisattvas (Bodhisattva destined to achieve Buddhahood in their next life), even to the point that they cannot be counted by Asamkhya (asamkhya, countless). What is the accomplishment of the merits of adorning the foremost? The verse says, 'Like Mount Sumeru (Sumeru), the king of mountains, unsurpassed in excellence.' Note: The Ekajatipratibaddha Bodhisattva is the most excellent among the ten Bhumi Bodhisattvas, like the king of Mount Sumeru. The Treatise on Rebirth elaborates on the eight kinds of adornments, while this sutra briefly shows the four kinds of merits. The above two passages together are the first part, showing that the two kinds of pure rewards have been completed. 'Those who hear of it should make a vow.' From here onwards is the second part, encouraging the cultivation of the two kinds of pure causes. There are four aspects: first, encouraging the making of vows; second, explaining the causes of cultivation; third, showing the fruits to be received; --------------------------------------------------------------------------------
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四、结劝。言第二文中明二种因：一者、正因；二者、助因。正因中言不可以少善根福德因缘得生彼国者，显示大菩提心摄多善根以为因缘乃得生故，如〈菩萨地发心品〉文。又诸菩萨最初发心能摄一切菩提分法，殊胜善根为上首故，能违一切有情处所三业恶行，功德相应。案云：菩萨初发菩提之心，能摄一切殊胜善根、能断恶业，功德相应，是故说言非少善根福德因缘得生被国。所以得知此为因者，两卷经中摄九品因以为三辈，三中皆有发菩提心；论中唯显此文意，言大乘善根男等无讥嫌名，此意正言生彼国者虽有九品，齐因大乘发心善根，所以等无讥嫌之名也。有人难言：若要发大心方生净土者，不应生彼而证小果，彼无退具故，若乃退大而证小果，无有是处故。又两卷经中十八愿中言：“设我得佛，十方众生至心信乐，欲生我国，乃至十念，若不生者不取正觉；唯除五逆诽谤正法。”若未发大心不得生者，则应亦拣未发心；而不拣故，明知不必然。不至心为至心言之所拣，故更不须拣。虽有是破，皆不应理。所以然者，发菩提心既是正因，未发心者直是无因，而非有障，何须拣别？五逆谤法乃是障碍，非直无因，故须拣别。是故此难无所闻也。又非生彼退菩提心，但在此间先发大心熏成种子，后时退心下地现行 现代汉语译本 四、结劝。这段话解释了第二部分经文所阐明的两种因：一是正因，二是助因。正因中说不能以少量善根福德因缘往生极乐世界，这是为了显示以大菩提心摄持众多善根作为因缘才能往生，正如《菩萨地发心品》中所说。而且，诸位菩萨最初发菩提心，就能摄持一切菩提分法，以殊胜的善根为首，能够违背一切有情众生的身、口、意三业恶行，与功德相应。经文说：菩萨最初发菩提之心，能摄持一切殊胜善根，能断除恶业，与功德相应，所以说不是以少量善根福德因缘就能往生极乐世界。之所以知道这是正因，是因为两卷经书中将九品众生的往生之因归纳为三辈，这三辈中都包含发菩提心；《往生论》中只是阐明了这个意思，说大乘善根之人没有讥嫌之名，这正是说往生极乐世界的人虽然有九品，但都因为大乘发心善根，所以平等地没有讥嫌之名。有人提出疑问：如果一定要发大菩提心才能往生净土，那么就不应该往生极乐世界后反而证得小乘果位，因为极乐世界没有退转的条件；如果退失大乘心而证得小乘果位，这是不可能的。而且，两卷经书中的第十八愿说：‘假设我成佛时，十方众生至诚深信，想要往生我的国土，乃至念十声佛号，如果不能往生，我就不成佛；唯除犯五逆罪和诽谤正法的人。’如果未发大菩提心就不能往生，那么也应该拣择未发菩提心的人；但是佛并没有拣择，这说明往生不一定需要发大菩提心。不至诚深信的人已经被‘至心’这个条件所排除，所以不需要再作拣择。虽然有这样的反驳，但都是不合道理的。原因是，发菩提心既然是正因，那么未发菩提心的人只是没有正因，而不是有障碍，所以不需要拣择。而犯五逆罪和诽谤正法是往生的障碍，不仅仅是没有正因，所以需要拣择。因此，这种疑问是站不住脚的。而且，往生极乐世界后不会退失菩提心，只是在此世间先发大菩提心熏习成种子，后来退心时，下劣的习气现行。